The theology of the balaam oracles: a pagan diviner and the word of god

giving due consideration to the words, text, context, relation to

clear passages elsewhere in Holy Writ, and by following the pin-

ciples of Scriptural interpretation.³

So our method of hermeneutics in the present chapter will be the "Normal"

method throughout. The poetry of the Old Testament is every whit as reliable

a mode for the communication of reality as is the prose, though poetry does

aid in communicating experience.

It may be observed that the usual form of oracles in the ancient

Near East was in poetry. This is to be seen in the oracles of Egypt, Canaan,
¹ Ibid., p. 188.

² See Laurence Perrine, Sound and Sense: An Introduction to

Poetry (3d ed.; New York: Harcourt, Brace & World, Inc. , 1969), pp. 3-11.

³ Norden, Parables of the Old Testament, p. 13.

248

In Chapter III of the present paper, considerable space was

given to a survey of the Balaam oracles in critical literature. It was seen

that with few exceptions the prevailing approach to our corpus is to regard

the oracles of chapter 23 as coming from the putative Elohist and the two

larger oracles of Numbers 24 as coming from the putative Yahwist. The

remaining three oracles of chapter 24 are dismissed by many scholars as

being very late additions to the corpus.

Such reconstructions of the text are possible only if one first

adopts the critical presuppositions of literary analysis, a method that

should be held in disrepute in our day.² Rather than attempt to animadvert

upon the many weaknesses of the literary critical position vis-a-vis our

121; Theodore H. Gaster, Myth, Legend, and Custom in the Old Testament,

p. xlviii; George Buchanan Gray, The Forms of Hebrew Poetry Considered

With Special Reference to the Criticism and Interpretation of the Old Testa-

ment (Reprint ed.; New York: Ktav Publishing House, 1972), p. 219 and

n. 1; Eichrodt, Theology of the Old Testament, I, 300-301.

in the sources cited above in the present paper, p. 93, n. 3. Cf. also

the article by Cyrus Gordon, "Higher Critics and Forbidden Fruit, "' CT, IV

(November 23, 1959), 3-6, cited in the present paper, above, p. 6.

249

text in Numbers 23-24, it would seem to be better to present the matter

structures of the atomizing approach, our passage may be seen to display

progressive, and dynamic unity.

Consider first, the number of the oracles. Were one to glance

at Numers 23-24 somewhat rapidly, he might conclude that there were four

oracles. In fact, there are seven, and each of the seven is introduced with

precisely the identical formula, "and he took up his oracle and said" [xWAyoiva

rmaxyo.va OlwAm;] (Num. 23:7a, 18a; 24:3a, 15a, 20b, 21b, 23a). Considering

the role that the number seven plays in the narrative of our section and in

the Torah in general, this can hardly be accidental.¹

One may observe that there are three times in which the narrator

presents three sets of sevens within these chapters. In Numbers 23:1 Balaam

says to Balak, "build seven altars for me here and prepare seven bulls and

seven rams for me here." The next verse details the fact that these seven

altars were built and that the seven bulls and seven rams were offered, one

of each on each of the seven altars. This same practice in numerical mysti-

cism was repeated in Numbers 23:14, and then repeated again in Numbers

23:19. With this use of seven so paramount in the background of our story,
^l For an amazing and convincing demonstration of the use of

the number seven to indicate the unity of a passage, see U. Cassuto, A

the Bible in general, see John J. Davis, Biblical Numerology (Grand Rapids:

Baker Book House, 1968).

250

Cassuto remarks on the use of the number seven in the ancient

Near East. He writes,

Both to the Israelites and to the Gentiles, in the East and also in

the West--but especially in the East--it was the number of perfection

and the basis of ordered arrangement; and particular importance

attached to it in the symbolism of numbers. The work of the Creator,

which is marked by absolute perfection and flawless systematic order-

liness, is distributed over seven days: six days of labour and a

seventh day set aside for the enjoyment of the completed tasks

[Emphasis in original.]1

Hence, it may be suggested that the number seven in our oracles argues

strongly for the unity of the passage.

Secondly, one may point to the progression and development

within the exordia of the oracles. In the first oracle (Num. 23:7-10) the

exordium states the historical setting, with Balaam addressing Balak in the

third person:

From Aram Balak has brought me,

Moab's king from the mountains of the East,

Come curse Jacob for me,

And come, denounce Israel.

[Num. 23:7, N. A. S. B.]

In the second oracle (Num. 23:18-24) the exordium is brief,

and Balaam addressed Balak in the second person:

Arise, O Balak, and hear;

Give ear to me, 0 son of Zippor!

[Num. 23:18, N. A. S. B.]
In the third oracle (Num 24:3-9), there is a more lengthy
¹ Cassuto, A Commentary on the Book of Genesis, I, 12.

251

receding out of the picture:

The oracle of Balaam the son of Beor,

And the oracle of the man whose eye is opened;

The oracle of him who hears the words of God,

Who sees the vision of the Almighty,

Falling down, yet having his eyes uncovered,

[Num. 24:3-4, N. A. S. B.]

In the fourth oracle (Num. 24:15-19), the exordium of oracle

III is repeated and enlarged (one line of bicola plus two lines of bicola),

and Balak is out of the picture altogether:

The oracle of Balaam the son of Beor,

And the oracle of the man whose eye is opened,

The oracle of him who hears the words of God,

And knows the knowledge of the Most High,

Who sees the vision of the Almighty,

Falling down, yet having his eyes uncovered.

[Num. 24:15b-16, N. A. S. B.]

In the last three oracles, exordia are omitted. The oracles are spoken in

stacatto fashion.

Now, it may be seen that in the four longer oracles there are

two pairs of oracles. Those of chapter 23 are somewhat distinct from

those in chapter 24. But the difference between the oracles in the two

chapters is not to be sought in terms of putative source analysis and the

change of theology in the intervening centuries from J to E (as is done by

Eissfeldt, et al.).¹ The change is indicated by the context itself.

252

by 23:1-2, but is expressly stated in 24:1:

When Balaam saw that it pleased Yahweh to bless Israel,

he did not go as at other times to seek omens [ j`lahA xlov;

MywiHAn; txraq;li MfapaB; MfapaK;] but he set his

face toward the wilderness.

[N. A S. B.]¹

At this point the Spirit of God came upon him (Num. 24:2), fully accounting

for the slight shifts in direction between the first pair and the second pair

of oracles. Moreover, this shift is indicated by the fact that there is no

preparation at all for the fourth oracle. Balaam just speaks. Oracles V,

VI, and VII come without any interruption. Certainly the exordia in these

Several oracles argue for the unity of the whole, and the development and

progression of the text. The unity is not static, it is dynamic.

A third element contributing to the unity and development of

the oracles is to be seen in the distribution of words for cursing and blessing.

In the first oracle (23:7-10) there are terms of cursing only: rrx, bbq

(two times), Mfz (three times); and perhaps hnm, and rpsm.

In the second oracle (23:18-24) there are the following words for cursing:

Nvx, lmf, wHn, ssq; and the major word for blessing: jrb

(two times). In the third oracle (24:3-9) there is a mixture of words for

cursing: rrx (two times); and blessing: jrb (two times). In the

fourth oracle (24:15-19) there are no words for cursing or blessing, although
¹ Note the distributive use of Mfp; cf. WHS, pp. 23-24;

GKC, section 123c, p. 395.

253

the concepts are there.

ment of the concept of Balaam ("the Seer") seeing Israel. This is to be found

in the first oracle (23:9) and the fourth (24:17a). Elements of imagery also

serve as unifying factors. The lion is found in oracle II (23:24) and oracle

(24:9). The aurochs is found in oracle II (23:22) and oracle III (24:8).

yet another element, to be developed at some length, is Balaam's employment

of the designations for deity.¹

Balaam's terms for Israel also serve as unifying features, as

may be seen in the following scheme:

Oracle I Jacob/Israel 23:7

Jacob/Israel 23:10

Oracle II Jacob/Israel 23:21

Jacob/Israel 23:23

Jacob/Israel 23:23

Oracle III Jacob/Israel 24:5

Oracle IV Jacob/Israel 24:17

Israel 24:18

Jacob 24:19

There are also examples of verbal agreement; compare in oracle II (23:22)

the words: "God brings him out of Egypt, He is for them like the horns

of the wild ox, "

and in oracle III (24:8) the words:

"God brings him out of Egypt, He is for him like the horns

of the wild ox. "

254

verbal agreement except for the expansion of one element in oracle IV.

By these several elements, therefore, one may see a genuine

unity, within the oracle corpus. It is not a static unity, but a dynamic and

progressive unity. This unity may be demonstrated, moreover, by a struc-

tural analysis.

Viewed structurally, with the assumption of unity, there is

a magnificent movement to the oracle chapters. There is a repetitive nature

to the structure, but not static repetition. Rather there is to be seen a

development, a growing intensity; indeed, a crescendo. In our present

body of material we will first observe the full complement of elements in

Numbers 22:41-23:12, and then will move through the several remaining

blocks. As we move into each successive block of verses there is to be

seen a decrease of the magical corresponding to an increase of the spiritual.

I. The first movement: 22:41-23:12. The following steps are to

be observed:

(1) The selection of the cultic site (22:41).

(2) The building of altars and the sacrificial acts (23:1-2).

(3) Balaam seeking revelation (23:3).

(4) God reveals Himself to Balaam (23:4-5).

(5) Balaam returns to the altar (23:6).

(6) The introductory formula (23:7a).

(7) The oracle proper, beginning with exordium (23:7b-10).

(8) The objection of Balak (23:11).

(9) The disclaimer of Balaam (23:12).

255
II. The second movement: 23.13-26. The same several steps are

to be observed:

(1) The selection of the cultic site (23:13-14a).

(2) The building of altars and the sacrificial acts (23:14b).

(3) Balaam seeking revelation (23:15).

(4) God reveals Himself to Balaam (23:16-17).

(5) Balaam returns to the altar (23:17a).

(5b) [New element] The apprehension of Balak (23:17b).

(6) The introductory formula (23:18a).

(7) The oracle proper, beginning with exordium (23:18b-24).

(8) The objection of Balak (stronger) (23:25).

(9) The disclaimer of Balaam (23:26).
III. The third movement: 23:27-24:13. The steps begin the same,

but soon there are dramatic shifts.

(1) The selection of the cultic site (23:27-28).

(2) The building of altars and the sacrificial acts (23:29-30).

(3) [ Change ] Balaam not seeking revelation in the

same manner (24:1).

(4) [ Change ] God reveals Himself, but this time the wording

is heightened: "The Spirit of God came upon him" (24:2b).

(5) [ Change ] Balaam is already at the altar; hence, does

not need to return (24:3).

(6) The introductory formula (24:3a).

(7) The oracle proper, beginning with exordium (24:3b-9).

(8) The objection of Balak (stronger) (24:10-11).

(9) The disclaimer of Balaam (stronger) (24:12-13).

omitted altogether, as are the concluding steps. Only the

introductory formula and the oracle appear.

(1-5) Omitted.

(6) The introductory formula (24:15a).

(7) The oracle proper, beginning with exordium (24:15b-19).

(8-9) Omitted
Next, three brief oracles come in stacatto fashion, each with

introductory formula only.

256

V. The fifth movement: 24:20.

(6) The introductory formula (24:20a).

(7) The oracle proper without exordium (24:20b).

(8-9) Omitted.

VI. The sixth movement: 24:21-22.

(1-5) Omitted.

(6) The introductory formula (24:21a).

(7) The oracle proper without exordium (24:21b-22).

(8-9) Omitted.

VII. The seventh movement: 24:23-24.

(1-5) Omitted.

(6) The introductory formula (24:23a).

(7) The oracle proper without exordium (24:23b-24).

(8-9) Omitted.

Epilogue: Both characters leave and go their own way, lost in own

thoughts, saying not a word to the other.

more importantly, it demonstrates progression and crescendo. Balaam who

had been hired to curse Israel blesses Israel and curses Moab instead

(24:17). Then the scene enlarges to include the cursing of the other nations

that might prove to be enemies of the blessed people Israel. Balak pro-

tests at first. His protestations become quite strong after the third oracle.

But then even Balak is silenced as the oracles are spoken without interruption.

Finally, Balaam, too, is silent. Both men part, each still wondering at

these strange events.

257
An Exegesis of the Oracles

The theme of this oracle may be stated to be: Israel's Blessing

fied throughout the set. Israel is a nation distinct from all others. Israel

is unique. Her uniqueness is to be found in her God. The present oracle may

be outlined as follows:

A. Balaam is unable to curse Israel (8).

1. God has not cursed Israel.

2. Balaam cannot curse Israel.

B. Balaam blesses Israel as unique among the nations (9-10a).

1. Balaam views Israel as unique among the nations.

2. Balaam regards Israel as immune from curses.

C. Balaam expresses a desire to share in Israel's blessing (lob).

We may now turn to the oracle proper.

Introductory formula and exordium (23:7).--The text and its trans-

lation lotion read:

rmaxy.ov; OlwAm; xWA.y.va

bxAOm-jl,m, qlAbA yniHen;ya MrAxE-Nmi

Md,q,-yrer;hame

bqofEya yl.i-hrAxA hkAl;

:lxerAW;yi hmAfEzo hkAl;U

Then Balaam took up his oracle and said:

Balak the king of Moab brought me from Aram,

From the mountains of the East:

Go, curse for me Jacob!

And Go, execrate Israel!

258

This verse is composed of one line of monocolon and two lines

it has a count of 3 and ends with 'Atnah, the major disjunctive accent. Each

oracle in the corpus is introduced by the same formula. The wording, “he took

up” may refer to speaking solemnly.¹ The two lines of bicola serve as the

oxordium for the oracle.

In the first line of bicola we meet a rather unexpected accentual

division, rendering a 4:1 meter with synthetic parallelism, a b c // A' . This

pattern seems demanded by the disjunctive accent Pasta with the word "Moab."²

Hence, on the basis of accentuation, the line is to be read:

Balak the king of Moab brought me from Aram,

From the mountains of the East.

This is the way in which the bicola are read in the A. V. , and in some other

translations.³ There is also limited support in critical commentaries, as in
¹ See above, p. 247; see also BDB, p. 670.

² The accents are discussed in GKC, section 15, pp. 57-63.

Jouon reminds the reader that "la connaissance des accents est parfois im-

portante pour la grammaire et aussi pour le sens. " Jouon, Grammaire, sec-

tion 15, p. 45; cf. pp. 39-46. The major work on the accents is William

Wickes, Two Treatises on the Accentuation of the Old Testament, "The Library

of Biblical Studies, " ed. Harry M. Orlinsky (Reprint of 1881, 1887 ed.; New

York: Ktav Publishing House, Inc., 1970). He discusses Pasta with Zaqep,

qaton, in the section, II, 75-76.

³ See also the A. O. T. , KJ-II and A. T. The Vulgate agrees. The

Jerusalem Targum renders: "Balak, the king of Moabaee, hath brought me from

Aram, from the mountains of the east." The Targum of Onkelos reads: "Balak,

king of Moab, hath brought me from Aram, from the mountains of the east."

259

work of Keil, who makes no attempt to render the line as a balanced bicola.¹

results in a 4:1 meter, which seems to be a rather drastic irregularity when

compared with the bicola which follow, most of which are 3:3 in meter.² Many

modern translations follow the LXX by rendering the line as a balanced bicolon

with 3:3 meter, breaking the cola with "Balak," despite the M^ehuppakh accent.

Compare, for instance, the N. A. S. B.

From Aram Balak has brought me,

Moab's king from the mountains of the East.

Such is also the approach of most modern commentaries, including the impor-

tant article by Albright.³

Rapids: Wm. B. Eerdmans Publishing Co. [ n. d. ] ), III, 178.

be an oversimplification. See William Foxwell Albright, "The Oracles of

Balaam, " JBL LXIII (1944), e. g. , pp. 211, 224. Further, metric regularity

may not be posited as a necessity. Circular reasoning is inherent in emen-

dations metri causa; cf. David Noel Freedman, "Prolegomenon, " George

Buchanan Gray, The Forms of Hebrew Poetry, "The Library of Biblical Studies, "

ed. Harry M. Orlinsky (Reprint; New York: Ktav Publishing House, 1972),

p. xxxix.

the A. S. V. , R. S. V. , B. V , SBSeg. , SBJer., Torah. The N. E. B. has gone

its own way: "From Aram, from the mountains of the east, / Balak king of

Moab has brought me. " So, predictably (:) has L. B.: "King Balak, king of

Moab, has brought me / From the land of Aram, / From the eastern mountains."

Modern commentaries that may be cited agreeing with N. A. S. B., et al.,

include Julius H. Greenstone, The Holy Scriptures: Numbers: With Commen-

tary, (Philadelphia: The Jewish Publication Society of America, 1948), p. 254;

end Arnold Goldberg, Das Buch Numeri (Dusseldorf: Patmos-Verlag, 1970),

p. 98.

260

of the metric division of the first bicola in verse 7, principally because of the

importance of the issue of methodology. We regard the accentual system as

an authentic appenage of the oral tradition. We prefer to follow the accentual

pattern transmitted by the Massoretes unless the given situation seems quite

impossible. The seeming anomaly of our present verse is more likely to be

the original intent of our verse, rather than the more balanced reading of

many moderns.

In terms of metric analysis, two approaches may be cited. One

method, represented by Albright, attempts to count stress patterns in the pre-

Massoretic text.¹ Another current methodology is presented by Frank Moore

Cross, Jr. , and David Noel Freedman. They advocate the use of syllable

Counting instead or, or in addition to, word or stress counting, for metric

analysis. Freedman writes: "counting the total number of syllables in lines

and larger units produces a more reliable picture of the metrical structure than

any other procedure now in use."²

Both of these methods have their difficulties, however. For in
¹ Albright, "Oracles, " p. 211. In his treatment Albright has

reconstructed the spellings as they might have occurred before the addition of

vowel letters, etc. For such the reader is referred to his article. In the

present paper, the emphasis will be on an interpretation of the text as it stands.

Cross, Jr. , argued along similar lines in a paper titled, "Prose and Poetry in

Ugaritic" (unpublished paper presented to the International Congress of Learned

Societies in the Field of Religion, Century Plaza Hotel, Los Angeles, California,